Open secret in the rearview mirror
Much scholarly and popular attention has been centered on whether or not Menaḥem Mendel Schneerson, the seventh rebbe of the Ḥabad-Lubavitch dynasty, identified himself as the Messiah. While this interest is surely understandable, both doctrinally and anthropologically, in my judgment, it obscures t...
| Subtitles: | Exchange |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
University of Pennsylvania Press
[2011]
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| In: |
AJS review
Year: 2011, Volume: 35, Issue: 2, Pages: 401-418 |
| Standardized Subjects / Keyword chains: | B
Schneerson, Menachem Mendel 1902-1994
/ Messianism
/ Hassidism
/ Esotericism
|
| IxTheo Classification: | BH Judaism |
| Further subjects: | B
Soul music
B Babylonian Talmud B Symbolism B Inwardness B Rearview mirrors B Actuality B Repentance B Divinity B Interiority |
| Online Access: |
Volltext (kostenfrei) Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Much scholarly and popular attention has been centered on whether or not Menaḥem Mendel Schneerson, the seventh rebbe of the Ḥabad-Lubavitch dynasty, identified himself as the Messiah. While this interest is surely understandable, both doctrinally and anthropologically, in my judgment, it obscures the central question concerning the nature of the messianism he propagated. This line of inquiry might seem gratuitous for two reasons. First, his writings, discourses, and actions are replete with references to a personal Messiah, and since there is no evidence that he ever deviated from the strictures of rabbinic orthodoxy, there should be no reason to cast doubt on his explicit assertions. Second, a distinguishing feature of Ḥabad ideology, in consonance with the general drift of Ḥasidism, is the ostensible commitment to divulging mystical secrets, penimiyyut ha-torah, the spreading of the wellsprings outward (hafaṣat ma‘yanot ḥuṣah) to broadcast the mysteries that impart knowledge of divinity mandatory for proper worship. Prima facie, it would appear that Ḥabad breaks the code of esotericism upheld (in theory if not unfailingly in practice) by kabbalists through the centuries. This is surely the self-understanding sanctioned by the seventh rebbe, and it can be justifiably argued that he went to greater lengths than his predecessor and father-in-law, Yosef Yiṣḥaq Schneersohn—availing himself of the socioeconomic opportunities of the postwar American environment and making use of the instruments of technology—to accomplish the diffusion of the inwardness of the Torah. | ||
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